brutalism
177 Huntington
Guidelines for Brutalist Web Design
An Article by David Bryant Copeland- Content is readable on all reasonable screens and devices.
- Only hyperlinks and buttons respond to clicks.
- Hyperlinks are underlined and buttons look like buttons.
- The back button works as expected.
- View content by scrolling.
- Decoration when needed and no unrelated content.
- Performance is a feature.
This page is a truly naked, brutalist html quine
An Article by Leon BambrickI decided to make a truly naked, brutalist html page, that is itself a quine. And this page is it.
Viewing the source of this page should reveal a page identical to the page you are now seeing. Nothing is hidden. It's a true "What you see is what you get."
What On Earth is a Brutalist Website?
An ArticleSome of the web’s early richness has gradually been getting lost in a sea of landing pages, hero images, sans-serifs, and calls-to-action. “Web brutalism” is a valid reminder that there is still a world of possibilities out there, if we are bold enough to break free of our UI kits and stock photos.
Web Brutalism, seamfulness, and notion
An Essay by Brandon DornHow a tool for sensemaking reconciles two distinct software design ideologies.
- Seamful vs. seamless
- Reveling in infrastructure
- The brilliance of notion
- How our understanding is working
The split personality of brutalist web development
An ArticleWhen brutalist web design isn’t going all in on rationalism and functionality, it’s laughing in the face of rationalism and functionality. All clear?
The term has grown to encompass approaches that are in many senses at odds with each other. Indeed, Pascal Deville, who founded the Brutalist Websites directory after coining the term in 2014, thinks the style has splintered into three micro-stylistics:
- Purists,
- UX minimalists,
- Anti-ists (or artists).
Togetherness
“Togetherness” is a fittingly nauseating name for an old ideal in planning theory. This ideal is that if anything is shared among people, much should be shared. “Togetherness,” apparently a spiritual resource of the new suburbs, works destructively in cities. The requirement that much shall be shared drives city people apart.
When an area of a city lacks a sidewalk life, the people of the place must enlarge their private lives if they are to have anything approaching equivalent contact with their neighbors. They must settle for some form of “togetherness,” in which more is shared with one another than in the life of the sidewalks, or else they must settle for lack of contact. Inevitably the outcome is one or the other; it has to be; and either has distressing results.
City residential planning that depends, for contact among neighbors, on personal sharing of this sort, and that cultivates it, often does work well socially, if rather narrowly, for self-selected upper-middle-class people. It solves easy problems for an easy kind of population. So far as I have been able to discover, it fails to work, however, even on its own terms, with any other kind of population.